[330] ... Sonderliche Gunst und Gnade zu mir unwurdiglich und den grossen Willen und l.u.s.t zer der heiligen gottlichen Wahrheit ... (L.

Ep. i, p. 548, to John Frederick, 30th October, 1520.)

[331] "a.s.siduo flabello ministrorum, illi jugiter suadentium ne Lutherum desereret." (Pallavicini, i, p. 86.)

[Sidenote: THE ELECTOR PROTECTS LUTHER.]

Amid the general agitation, only one man remained tranquil--that man was Luther. While others were trying to save him by the influence of the great, the monk, in his cloister at Wittemberg, thought that the great stood more in need of being saved by him. Writing to Spalatin, he says, "If the gospel was of a nature to be propagated or maintained by the power of the world, G.o.d would not have entrusted it to fishermen.[332] To defend the gospel appertains not to the princes and pontiffs of this world. They have enough to do to shelter themselves from the judgments of the Lord and his Anointed. If I speak, I do it in order that they may obtain the knowledge of the divine word, and be saved by it."

[332] Evangelium si tale esset, quod potentatibus mundi aut propagaretur aut servaretur, non illud piscatoribus Deus demanda.s.set.

(L. Ep. i, p. 521.)

Luther's expectation was not to be deceived. The faith which a convent of Wittemberg contained exercised its influence in the palaces of Cologne. The heart of Frederick, shaken perhaps for an instant, became gradually stronger. He was indignant that the pope, notwithstanding of urgent entreaties to investigate the matter in Germany, had condemned it at Rome, on the demand of the Reformer's personal enemy; and that in his absence that enemy should have dared to publish in Saxony a bull which threatened the existence of the university and the peace of his people. Besides, the Elector was convinced that Luther had been wronged. He shuddered at the thought of delivering an innocent man into the cruel hands of his enemies. Justice, rather than the pope, such was the rule he adopted. He resolved not to yield to Rome. On the 4th November, when the Roman nuncios were in his presence with the Bishop of Trent, his counsellors announced to them, on the part of the Elector, that he was much grieved to see how Doctor Eck had taken the opportunity of his absence to involve in condemnation several persons not adverted to in the bull; that it might be that, since his departure, an immense number of the learned and the ignorant, the clergy and the laity, had united in adhering to the cause and the appeal of Luther;[333] that neither his Imperial Majesty, nor any person, had shown him that the writings of Luther had been refuted, and that the only thing now necessary was to throw them into the fire, that he moreover demanded a safe conduct for Doctor Luther, to enable him to appear before learned, pious, and important judges.

[333] "Ut ingens vis populi, doctorum et rudium, sacrorum et profanorum, sese conjunxerint...." (L. Op. Lat., ii, p. 116.)

[Sidenote: ERASMUS AT COLOGNE.]

After this declaration, Aleander, Carracioli, and their suite, retired to deliberate.[334] It was the first time the Elector had publicly declared his intentions with regard to the Reformer. The nuncios had antic.i.p.ated a very different result. "Now," thought they, "that the Elector, by persisting in playing his part of impartiality, would expose himself to dangers, the full extent of which cannot be foreseen, he will not hesitate to sacrifice the monk." So Rome had reasoned. But her schemes were destined to fail before a power to which she had not adverted--the love of justice and truth.

[334] "Quo audito, Marinus et Aleander seorsim c.u.m suis locuti sunt."

(Ibid., p. 117.)

When again before the Elector's counsellors, "I would fain know," said the imperious Aleander, "what the Elector would think were one of his subjects to choose the King of France or some other foreign prince for judge?" Seeing at length that the Saxon counsellors were not to be shaken, he said, "We will execute the bull; we will prosecute and burn the writings of Luther. As to his person," added he, affecting a disdainful indifference, "the pope has no anxiety to dip his hand in the blood of the wretch."

News of the reply which the Elector had given to the nuncios having reached Wittemberg, Luther's friends were overjoyed. Melancthon and Amsdorff, in particular, cherished the most flattering hopes. "The German n.o.bility," said Melancthon, "will shape their course by the example of a prince whom they follow in every thing as their Nestor.

If Homer called his hero '_the wall of the Greeks_,' why should not Frederick be called '_the wall of the Germans_?'"[335]

[335] Homerica adpellatione murum Germaniae. (Corp. Ref. i, p. 272.)

[Sidenote: ERASMUS WITH THE ELECTOR.]

Erasmus, the oracle of courts, the torch of the schools, the light of the world, was then at Cologne, having been invited thither by several princes who wished to consult him. At the period of the Reformation, Erasmus was at the head of the true middle (_juste milieu_) party, at least he thought he was, but erroneously; for when truth and error are in presence of each other, the right side is not the middle. He was the chief of that philosophical and university party, which had for ages aspired to correct Rome, without being able to do so; he was the representative of human wisdom; but this wisdom was too weak to repress the arrogance of the papacy. The wisdom of G.o.d was necessary--that wisdom which the world often calls folly, but at the bidding of which mountains are crushed. Erasmus was unwilling either to throw himself into the arms of Luther, or to seat himself at the feet of the pope. He hesitated, and often vibrated between these two powers, sometimes attracted towards Luther, and then suddenly repelled towards the pope. He had declared for Luther in a letter to the Archbishop of Mentz, in which he had said, "The last spark of Christian piety seems ready to be extinguished. It is this that has moved Luther's heart; he cares neither for money nor honour."[336] The publication of this letter by the imprudent Ulric von Hutten, subjected Erasmus to so much annoyance that he resolved to act with more prudence in future. Besides, he was accused of being in concert with Luther whose unguarded speeches moreover offended him. "Almost all good people,"[337] said he, "are for Luther, but I see that we are on the high way to a revolt. I would not have my name coupled with his. It hurts me and does him no good."[338] "Be it so," replied Luther, "since it pains you, I promise never to mention your name, nor that of any of your friends." Such was the man to whom both the enemies and the friends of the Reformer applied.

[336] "Et futurum erat .... ut tandem prorsus extingueretur illa scintilla Christianae pietatis; haec moverunt animum Lutheri .... qui nec honores ambit nec pecuniam cupit." (Erasm. Ep. Londini, 1642, p.

586.)

[337] Favent vero ferme boni omnes. (Corp. Ref. i, p. 205.)

[338] Er will von mir ungenennt seyn. (L. Ep. i, p. 525.) Nam ea res me gravat et Lutherum non sublevat. (Corp. Ref. i, p. 206.)

[Sidenote: OPINION OF ERASMUS.]

The Elector, aware that the opinion of a man so much respected as Erasmus would carry great weight, invited the ill.u.s.trious Dutchman to come to him. Erasmus complied. This was on the 5th of December. The friends of Luther saw this step not without secret apprehension. The Elector was sitting before the fire, with Spalatin beside him, when Erasmus was introduced. "What think you of Luther?" immediately asked Frederick. The prudent Erasmus, surprised at the direct question, at first tried to evade it. He twisted his mouth, bit his lips, and said nothing. Then the Elector, opening his eyes (says Spalatin,) as he was wont to do when speaking to persons from whom he wished a precise answer, looked piercingly at Erasmus,[339] who, not knowing how to disembarra.s.s himself, at last said, half in jest, "Luther has committed two great faults; he has attacked the pope's crown and the monks' belly." The Elector smiled, but gave Erasmus to understand that he was in earnest. Then Erasmus, laying aside his reserve, said, "The source of all this dispute is the hatred of the monks against letters, and the fear they have of seeing an end put to their tyranny.[340]

What have they put in operation against Luther? Clamour, cabal, hatred, libels. The more virtuous, and the more attached to the doctrines of the gospel a man is, the less is he opposed to Luther.[341] The harshness of the bull has excited the indignation of all good men, and n.o.body has been able to discover in it the meekness of a vicar of Jesus Christ.[342] Out of so many universities two only have attacked Luther, and even these have only condemned, not convicted him. Let not people deceive themselves; the danger is greater than some suppose. Things difficult and arduous are at hand.[343]... To begin the reign of Charles with an act so hateful as the imprisonment of Luther would be of sad augury. The world is thirsting for evangelical truth.[344] Let us beware of culpably resisting it. Let the affair be examined by grave men of sound judgment; this would be more accordant with the dignity of the pope himself."

[339] Da sperret auch wahrlich mein gnadister Herr seine Augen nur wohl auf... (Spalatin Hist. MS. in Seckend. p. 291.)

[340] Lutherus peccavit in duobus, nempe quod tetigit coronam pontificis et ventres monachorum, (See 1st vol.)

[341] c.u.m optimus quisque et evangelicae doctrinae proximus dicatur, minime offensus Luthero. (Axiomata Erasmi in L. Op. Lat. ii, p. 115.)

[342] Bullae saevitia probos omnes offendit ut indigna mitissimo Christi vicario. (Ibid.)

[343] Urgent ardua negotia.... (Ibid.)

[344] Mundus sit.i.t veritatem evangelicam. (Axiomata Erasmi in L. Op.

Lat. ii, p. 115.)

Thus spoke Erasmus to the Elector. The reader will perhaps be astonished at his frankness; but Erasmus knew to whom he was speaking.

Spalatin was delighted, and going out with Erasmus, accompanied him as far as the house of the Count of Nuenar, provost of Cologne, where the ill.u.s.trious scholar was residing. Erasmus, in a fit of frankness, went into his room, took up the pen and wrote down the substance of what he had said to the Elector, and gave it to Spalatin. But fear of Aleander soon took possession of the timid Erasmus, the courage which he had felt in the presence of the Elector and his chaplain vanished, and he begged Spalatin to send back his too bold writing lest it should fall into the hands of the terrible nuncio. It was too late.

The Elector, feeling strong in the opinion of Erasmus, spoke in more decided terms to the emperor. Erasmus himself strove in nocturnal conferences,[345] like Nicodemus of old, to persuade the counsellors of Charles that it was necessary to remit the whole affair to impartial judges. Perhaps he had some hope of being named arbiter in this cause which threatened to divide the Christian world. His vanity would have been flattered by the office. But, at the same time, not to lose himself at Rome, he wrote the most submissive letters to Leo, who replied in kind terms, and thereby put poor Aleander to the torture.[346] From love to the pope, he could have sharply rebuked the pope. Erasmus communicated the pontiff's letters because they added to his credit. The nuncio made a complaint at Rome: "Pretend," was the answer, "that you do not observe the naughtiness of that man. Prudence requires it: it is necessary to leave the door open for repentance."[347]

[345] Sollicitatis per nocturnos congressus. (Pallavicini, p. 87.)

[346] Quae male torquebant Aleandrum. (Ibid.)

[347] Prudentis erat consilii hominis pravitatem dissimulare. (Ibid, p. 88.)

[Sidenote: POLICY OF CHARLES V.]

Charles V himself embraced a vacillating system, which consisted in flattering both the pope and the Elector, and in seeming to incline alternately towards the one or the other according to the wants of the moment. One of his ministers, whom he had sent to Rome on certain Spanish matters, had arrived at the very time when Eck was loudly prosecuting Luther's condemnation. The wily amba.s.sador instantly saw the advantages which his master might derive from the Saxon monk, and on the 12th May, 1520, wrote the emperor, who was still in Spain: "Your Majesty should go into Germany, and there show some favour to one Martin Luther, who is at the Court of Saxony, and, by his discourses, is giving much uneasiness to the Court of Rome."[348]

Such, at the outset, was the light in which Charles viewed the matter.

His object was not to know on which side truth or error lay, or to ascertain what the great interest of Germany demanded. What does policy require, and by what means can the pope be induced to support the emperor? This was the whole question, and at Rome was well known to be so. The ministers of Charles gave Aleander a hint of the plan which their master meant to follow. "The emperor," said they, "will act towards the pope as the pope acts towards the emperor: for he cares not to increase the power of his rivals, and in particular of the king of France."[349] At these words the imperious nuncio gave vent to his indignation: "What!" replied he, "even should the pope abandon the emperor must the emperor abandon religion? If Charles means thus to take his revenge ... let him tremble! This unprincipled course will turn against himself." The imperial diplomatists were not moved by the menaces of the nuncio.

[348] Despatches of Manuel Llorente, i, p. 338.

[349] Pallav. p. 91.

CHAP. XII.

Luther on Confession--True absolution--Antichrist--Rally around Luther--Satires--Ulric von Hutten--Lucas Cranach--The Carnival at Wittemberg--Staupitz intimidated--Luther's Labours--Luther's Humility--Progress of the Reformation.

[Sidenote: LUTHER ON CONFESSION AND TRUE ABSOLUTION.]

If the legates of Rome failed with the mighty of the world, the inferior agents of the papacy succeeded in producing disturbance among the weak. The militia of Rome had heard the command of their chief.

Fanatical priests employed the bull in alarming consciences, and honest but ill informed ecclesiastics regarded it as a sacred duty to act conformably to the instructions of the pope. Luther had begun his struggle against Rome in the confessional,[350] and in the confessional Rome gave battle to the adherents of the Reformer. The bull, though openly contemned by the nation, became powerful in these solitary tribunals. "Have you read the writings of Luther," demanded the confessors, "do you possess them? do you regard them as sound or as heretical?" If the penitent hesitated to p.r.o.nounce the anathema, the priest refused him absolution. Several consciences were troubled.

The people were strongly agitated. This skilful manuvre promised to restore to the papal yoke whole districts already gained to the gospel. Rome congratulated herself on having, in the thirteenth century, erected a tribunal destined to bring the free consciences of Christians under subjection to the priests.[351] While it continues in force her reign is not ended.

[350] Vol. i, to p. 20.

[351] In 1215, by the fourth Lateran Council, under Innocent III.

Luther became aware of these circ.u.mstances. Single handed what will he do to defeat the manuvre? The Word--the Word uttered loudly and boldly: such is his weapon. The Word will search out these alarmed consciences, these frightened souls, and strengthen them. A powerful impulse was required, and Luther's voice was heard addressing penitents with heroic boldness, and a n.o.ble disregard of all secondary considerations. "When you are asked," says he, "whether or not you approve my books, answer, 'You are a confessor, and not an inquisitor or a gaoler. My duty is to confess what my conscience dictates; yours not to probe and discover the secrets of my heart. Give me absolution, and thereafter dispute with Luther, the pope, and whomsoever you please; but do not connect the sacrament of peace with strife and combat.' If the confessor will not yield, then," continues Luther, "I would rather dispense with his absolution. Give yourself no uneasiness; if man will not absolve you G.o.d will absolve you. Rejoice in that you are absolved by G.o.d himself, and present yourself without fear at the sacrament of the altar. The priest will have to account at the final judgment for the absolution which he shall have refused you.